Cross-dressing for skits and plays

It is accustomed on Purim [and by Chasunas[2]] to allow males to wear the clothing of females and vice versa.[3] [However many Poskim[4] challenge this custom[5] and thus practically one is not to do so. Some write it is to be avoided even by children.[6] If it is recognizable that the person is a man or woman, and he or she merely wears a single clothing of the opposite gender, there is room to be lenient.[7] The Rebbe in one letter expressed contempt for children who cross-dress for playful purposes.[8]]

Q&A

May men/women/children cross-dress for the sake of a skit or play?No.[9] However, if he/she remains recognizable as a man/woman and merely wears a single clothing of the opposite gender, there is room to be lenient.[10] Many however are stringent in all cases[11], and the Rebbe expressed contempt for children who cross-dress for school plays and the like.[12]

[3]The reason: This is not forbidden due to the cross-dressing prohibition as the intent is for mere joy [as opposed to promiscuity]. [Rama ibid]

Other opinions in Rama: According to some opinions, there remains a prohibition [for a man to wear women’s clothing, or vice versa, even in such a case]. [Mahariy Brin, brought in Rama ibid and Darkei Moshe 696 regaridng Rabbinical Kilayim and Rama in Darkei Moshe explains that certainly this applies to Lo Silbash] Practically the custom is like the lenient opinion. [Rama ibid]

[5]The reason: As the allowance to wear clothing of the opposite gender for mere playfulness is only in a case that one does not appear like the opposite gender, being that he/she remains wearing clothing of also his/her gender. [See Shach ibid and Atzei Levona 182]

The reason: This matter is subject to the same dispute mentioned regarding cross-dressing on Purim or for a wedding, in which we concluded like the stringent opinion. Furthermore, there is room to learn that in this case it would be forbidden according to all, being that the joy of Purim and a wedding is Simcha related, as opposed to a mere skit. [Shevet Hakehasi ibid]

[10] As the implication from the Poskim is that whenever the dressing is done for jest and not for promiscuity, it is permitted if one’s gender remains recognizable, even if the joy is not for the sake of a Mitzvah.

[11] Ohel Yaakov p. 287 in name of Harav Gerelitz that it is forbidden for girls in a play to wear a hat or Tzitzis; Orchos Rabbeinu 1/226

About The Author

Rabbi Yaakov Goldstein is a noted college instructor in Judaic studies, which he teaches to several hundred students from all spectrums of Jewry. He is also the director of Shulchanaruchharav.com, the world’s leading web-based Halacha database, and is the director of the Home Study Semicha Program. Rabbi Goldstein received Semicha from Rabbi Schneur Zalman Labkowski of the Tomchei Temimim headquarters in 2005 and served as a chaplain in the Lotar/Kalatz and K9 units of the IDF from the years 2005-2008. There, he dealt with various Halachic issues relating to soldiers in his unit. Since then he has become a certified Shochet, and teaches classes in Halacha and Chassidus in the Jerusalem area. Rabbi Goldstein currently lives with his wife Shayna and nine children in Safed, Israel, where he serves through his classes to spread the knowledge of Nigleh and Chassidus to the public.